The cause of duality is desire, craving; through perception and sensation and contact there arise desire, pleasure, pain, want, non-want which in turn cause identification as mine and yours, and thus the dualistic process is set going. Is not this conflict worldliness? As long as the thinker separates himself from this thought, so long the vain conflict of the opposites will continue. As long as the thinker is concerned only with the modification of his thoughts and not with the fundamental transformation of himself, so long conflict and sorrow will continue. Is the thinker separate from his thought? Are not the thinker and his thought an inseparable phenomenon? Why do we separate the thought from the thinker? Is it not one of the cunning tricks of the mind so that the thinker can change his garb according to circumstances, yet remain the same? Outwardly there is the appearance of change but inwardly the thinker continues to be as he is. The craving for continuity, for permanency, creates this division between the thinker and his thoughts. When the thinker and his thought become inseparable then only is duality transcended. Only then is there the true religious experience. Only when the thinker ceases is there Reality. This inseparable unity of the thinker and his thought is to be experienced but not to be speculated upon. This experience is liberation; in it there is inexpressible joy.
2nd Public Talk 1945